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1
Pruitt, Richard A. "The incultuartion of the Christian Gospel theory and theology with special reference to the Igbo of southeastern Nigeria /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/5061.
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Thesis (M.A.)--University of Missouri-Columbia, 2007.The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on month day year) Includes bibliographical references.
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Asomugha, Catherine. "Constructing an Igbo theology of the Eucharist toward a covenanted kinship /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Knispel, Martin. "Die Begegnung von Christentum und Tradition in Ghana am Beispiel der Presbyterianischen Kirche und der Volksgruppe der Akan /." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Balikyogerako, Ssonko P. "Inculturating Ganda Christian faith." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p033-0785.
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Babalola, S. A. "Theological analysis of culturalized worship ceremonies among Yoruba Christians in selected U.S. cities indigenization versus syncretization /." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Ndou, Muthuphei Rufus. "The gospel and Venda culture an analysis of factors which hindered or facilitated the acceptance of Christianity by the Vhavenda /." Access to E-Thesis, 2007. http://upetd.up.ac.za/thesis/available/etd-01182007-150847/.
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Lee, Neung Sung. "Contextualization of the message, the messenger, and the church in the Tagale [sic] rural society a culturally sensitive approach /." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.
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Ssenyondo, John B. "Ganda customary marriage and Christian marriage a search for a relationship /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Sawatzky, Gordon P. "African leadership formation networks in the Azande context." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.
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Niang, Aliou Cissé. "Faith and freedom in Galatia a Senegalese Diola sociopostcolonial hermeneutics /." Fort Worth, Tex. : Texas Christian University, 2007. http://etd.tcu.edu/etdfiles/available/etd-02012008-150123/unrestricted/Niang.pdf.
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Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2007.Title from dissertation title page (viewed Feb. 4, 2008). Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical interpretation." Includes bibliographical references.
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Ries, Bryan J. "Toward a contextualized theology of Kabiye spiritual warfare based on Ephesians 6:10-18." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Bruen, Richard J. "Akipeyos nachamunet a model for contextualizing the Lord's supper among the Turkana? /." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.
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Foster, Stuart J. "Communicating covenant concepts in Africa, with special reference to the Lomwe and Makhuwa." Theological Research Exchange Network (TREN), 2000. http://www.tren.com.
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Mukhuwana, Joyce. "Tsenguluso ya thuthuwedzo ya maitele a tshirema kha vhurereli ha tshikhiresite ro sedza kha Tshivenda." Thesis, University of Limpopo (Turfloop Campus), 2012. http://hdl.handle.net/10386/1146.
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Thesis (M.A. (African Languages)) --University of Limpopo, 2012The title of the research topic is: The critical analysis of African Traditional African Culture with special reference to Tshivenḓa in Christianity. The study would be based on the influence of Tradional Venḓa Culture to Christianity Religion. Though Vhavenḓa may be converted from Vhavenḓa Tradional Culture to Christianity their culture still influences their way of practising Christianity. The study will also examine ways, when and where these practises of Tshivenḓa have the influence in Christianity.
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Khiba, Mary Rene Anastasia Nthabiseng. "Spirituality of the Basotho the values of the reign of God /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Perry, Michael A. "In the body, on the heart toward an understanding of the Bakongo quest for redemption /." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Akpera, Jacob I. "Tiv levirate custom and the book of Ruth a comparative method /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Welborne, Eric Scott. "Tales of Thiès performance and morality in oral tradition among the Wolof of Senegal /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Whitmer, Steven Michael. "Approaching benevolence in missions." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.
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Onyeador, Victor Nkemdilim. "Health and healing in the Igbo society : basis and challenges for an inculturated pastoral care of the sick /." Frankfurt, M. : Lang, 2007. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=016424795&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Nieżychowski, Maciej. "The institution of bridewealth and making of Tswana marriage." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Asonibare, Stephen. "Using extended family dynamics to grow the Nigerian church." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.
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Ochola-Omolo, Joseph. "Paul's concept of reconciliation as a Lutheran mission paradigm engaging honor and shame cultural elements among the Gusii, Luhya and Luo people of Kenya /." Theological Research Exchange Network (TREN) Access this title online. Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Schreiber, Dale. "The role that blood sacrifice plays in the Worodougou practice of the religion of Islam." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.
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Tawiah, Augustine. "Critical contextualization in Ghana the case of Akan funeral rites and ceremonies /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p018-0106.
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Higgs, Michael John. "The impact of the Western conceptualization of the Christian gospel on its communication in a non-Western environment, with particular reference to the AmaXhosa." Thesis, University of Fort Hare, 2010. http://hdl.handle.net/10353/356.
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This thesis examines the extent and nature of the impact of the contextualization of Christianity upon the amaXhosa from the missionary irruption in the nineteenth century to the present day, and proceeds to examine the implications of this impact for the presentation of the Christian gospel in the contemporary Eastern Cape. Chapter One describes the problem, offers definitions of key concepts and outlines the procedural method for the rest of the thesis. Chapter Two deals with the question of the cross-cultural communication of the Christian gospel in theory. Doctrinal questions such as the nature of the gospel are examined. The basic hermeneutical issue of the categorization of doctrinal tenets according to whether they are required or simply permitted is discussed in terms of Osborne's categories: 'cardinal', 'non-cardinal'. Tenets which are found to be 'anti-scriptural' would be rejected. Specific hermeneutical topics such as language and meaning, symbolics, textuality and orality are then discussed. This is followed by a survey of secular influences which affect a conceptualization. This chapter is preparatory to, and definitive for, the discourse which follows. Chapter Three outlines the cultural heritage from which the Western missionary contextualization of Christianity developed. It shows the extent to which this presentation of the gospel was dependent upon the philosophy which Britain and Europe inherited from the classical Greek culture. More modern developments such as the Enlightenment, Empiricism and Historicism bring the discourse up to the point at which the missionaries arrived. Chapter Four deals with the initial encounter between the missionaries and the amaXhosa. A brief account is given of the nature of the religious and spiritual aspects of the Xhosa culture which first encountered Christianity. The doctrinal section of this chapter deals with those doctrines in the missionary message which became issues for the amaXhosa. The hermeneutical section shows how the cultural setting of the West (vii) affected both the contextualization by the missionaries and the conceptualization by the amaXhosa. To a large extent, the missionaries made the double mistake of imposing their culture on the amaXhosa and failing to accord respect, even recognition, to the Xhosa culture. This amounted to imperialism, which, together with the political imperialism of Britain as the colonizing power, evoked responses from the Xhosa community which are outlined in section 4.4, including those of Nxele and Ntsikana. Because the impact of the Western contextualization is an on-going phenomenon, the thesis continues to trace its development up to the present time. Apartheid is briefly mentioned in Chapter Five. The point is made that all white people were perceived by the amaXhosa to be Christians, and the architects and practitioners of apartheid claimed to be Christians. This ideology therefore had a direct effect on the Xhosa conceptualization of the gospel. The architects of apartheid actually believed that they were accepting God's gift and mandate. This chapter includes Black theological reaction to apartheid in terms of the South African version of Liberation theology. Chapter Six returns to Western Theology in order to bring the sphere of discourse from the point at which it left off at the end of Chapter Three up to the present time. The schools of thought in this period are: Secularism and Existentialism, together with their theological extension, Demythologization. The main religious movements are the Charismatic Movement and Neo-Pentecostalism. Postmodernism came as a later philosophical school, to be followed by Globality. Chapter Seven deals with black South African reactive and proactive responses. The predominant theologies are those of Dwane, Buthelezi, Boesak and Mtuze. Although Dwane, Buthelezi and Boesak came on the scene at the same time as the black theologians reviewed in Chapter Five, their work is placed here because it differs significantly from the more radical responses of the latter. Mtuze is post-apartheid, and responds to the developments outlined in Chapter Six. Chapter Eight draws the findings of the thesis together, by considering how the Christian Gospel ought to be presented to the various contemporary sub-cultures of the amaXhosa. (viii) The last Chapter applies the findings of the thesis to the task in hand. The desired outcomes are listed and briefly discussed. The task ahead is enunciated in terms of manpower and other resources for the effective communication of the Christian gospel in the twenty-first century. The past, present and projected programmes of the Bible Institute Eastern Cape [the target institution] are described and assessed. Finally, topics which presented themselves in the course of the preparation of this thesis are suggested for future research.
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Niemand, Samuel Jacobus Johannes. "Sinkretisme as teologiese uitdaging met besondere verwysing na die Ibandla Lamanazaretha." Access to E-Thesis, 2006. http://upetd.up.ac.za/thesis/available/etd-03232006-113159/.
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Mwanza, Clement. "Development and culture : a theological engagement with the endogenous development of the Nsenga in Zambia." Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/80012.
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Thesis (PhD)--Stellenbosch University, 2013.ENGLISH ABSTRACT: The topic of the research is, Development and Culture: A theological engagement with the Endogenous development of the Nsenga in Zambia. Development takes place in many forms. There is a need for a kind of development that meets the needs and people's aspirations in life. The question of this research is: what could the role of theology and the church be towards an endogenous development process that is culturally orientated to the Nsenga ethnic group of Zambia? The study is based on the working hypothesis that endogenous development provides the platform where the grassroots organisations and people become subjects of their own human development and transformation in life and society. The aim of the study is to investigate, examine and evaluate the place of culture in development, and to propose an endogenous base which is contextual. It also shows how a cultural driven development process stemming from the grassroots can be a better tool for human developments that are sustainable over time. An endogenous approach to development is proposed, an approach based on local strategies, values and innovations that encourages people in a given set-up to use their own resources, knowledge and initiative to develop new and better ways of doing things. A framework was developed for understanding the principles and practices of endogenous development among the Nsenga of Zambia. This study considers culture as an important aspect of development and as a means to understanding and achieving forms of development from which people can draw meaning and fulfillment in life. Models of development that cannot integrate culture are likely not only to fail but also to cause damage to people‟s well-being. Due to the interdisciplinary nature of the study, both theoretical and methodological triangulations were employed. The methods of literature review, critical reflection, logical arguments and analysis were applied. Chapter 1 introduces the study, gives the motivation for studying culture and development and briefly describes the chosen research approach and methods. The focus then moves to the specific research topic, research problem, aim and purpose of the research, hypothesis and the contribution of the research to the Zambian community in the area of development and culture in the field of Theology and Development. Chapter 2 explores an understanding of development and culture through a review and survey of definitions and develops a concept of endogenous development which presupposes a kind of development which is born out of the local people‟s own initiative. The chapter argues that all models of development must be culturally oriented and should reflect perspectives of responses to problems faced by human societies in their contexts. Chapter 3 surveys the relationships between culture and development. The chapter claims that in the past theories of development disregarded cultural aspect in development. It is suggested that the culture and the people concerned in any developmental process must play a central role. Chapter 4 discusses the relationship between theology and development under five sub-themes namely (1) theology and development, (2) church and development, (3) the role of the church in development, (4) the church as a channel of development and, (5) people and development. Chapter 5 focuses on the ethnography and case study of the Nsenga in the three selected villages in Petauke district in the eastern province of Zambia. This chapter analyses the social economic status of people in Nsenga area and the practical implementation of endogenous development projects. Chapter 6 critically analyses the Nsenga‟s practical engagement with endogenous development as described in the theoretical and theological framework. Chapter 7 provides the conclusion and recommendations regarding the practice of endogenous development within the context of the Nsenga of Zambia.
AFRIKAANSE OPSOMMING: Die onderwerp van hierdie navorsing is, Development and Culture: A theological engagement with the Endogenous development of the Nsenga in Zambia. Ontwikkeling vind op verskillende maniere plaas. Daar is 'n behoefte aan 'n bepaalde soort ontwikkeling wat in die hedendaagse behoeftes en lewens verwagtinge van plaaslike arm gemeenskappe sal voorsien. Die navorsingvraag van hierdie navorsing is, Wat kan die rol van teologie en die kerk wees binne 'n proses van endogene ontwikkeling wat kultureel georienteer is binne die Nsenga etniese groep van Zambia? Hierdie navorsing is gebaseer op die werkende hipotese dat endogene ontwikkeling die onderbou voorsien waarop plaaslike organisasies en mense die onderwerpe word van hul eie menslike ontwikkeling en transformasie binne die lewe en samelewing - vanuit 'n teologiese raamwerk en met die aktiewe betrokkenheid van die kerk. Die doel van die studie is om die rol van kultuur in ontwikkeling te ondersoek en evalueer en ʼn endogene basis te onwikkel wat kontekstueel van aard is. Dit streef ook om aan te dui hoe kultureel gedrewe ontwikkelingsprosesse wat op grondvlak ontstaan, ʼn beter instrument kan wees vir menslike ontwikkeling wat langdurig volhoubaar is. ʼn Endogene benadering tot ontwikkeling gebaseer op plaaslike strategieë, waardes en innoverings word voorgestel en mense word aangemoedig om hul eie hulpbronne, kennis en inisiatief te gebruik om nuwe en beter maniere van doen te ontwikkel. Die studie bied ook ʼn raamwerk vir die verstaan van die beginsels en gebruike van endogene ontwikkeling onder die Nsenga van Zambië. Kultuur word beskou as ʼn belangrike aspek van ontwikkeling en as ʼn middel om vorms van ontwikkeling wat lei tot ʼn betekenisvolle, vervulde bestaan, te verstaan en bereik. Ontwikkelingsmodelle wat nie kultuur kan integreer nie, is geneig om te misluk en selfs mense se wel-wees te beskadig. Vanweë die interdissiplinêre aard van die navorsing, is beide teoretiese en metodologiese triangulasies gebruik. Literatuur oorsig, kritiese nadenke, logiese argumente en analise is toegepas. Hoofstuk 1 as inleiding bied die motivering vir die bestudering van kultuur en ontwikkeling en beskryf kortliks die navorsingsbenadering en –metodes. Die fokus skuif dan na die spesifieke navorsingsonderwerp, navorsingsvraagstuk, doel van die navorsing, hipotese en die bydrae van die navorsing tot die Zambiese gemeenskap op die gebied van ontwikkeling en kultuur in die velde van Teologie en Ontwikkeling. Hoofstuk 2 ondersoek ʼn verstaan van ontwikkeling en kultuur deur ʼn oorsig van definisies en ontwikkel ʼn konsep van endogene ontwikkeling wat die soort ontwikkeling gebore uit plaaslike mense se eie inisiatiewe, voorveronderstel. Die hoofstuk betoog dat alle modelle van ontwikkeling behoort kultureel van aard te wees en behoort perspektiewe van gemeenskappe se response op probleme in hul konteks te weerspieël. Hoofstuk 3 ondersoek die verhoudings tussen kultuur en ontwikkeling. Daar word beweer dat ontwikkelingsteorieë die kulturele aspek van ontwikkeling verontagsaam het. Die hoofstuk stel voor dat die betrokke mense en hul kultuur in enige ontwikkelingsproses ʼn sentrale rol moet speel. Hoofstuk 4 bespreek die verhouding tussen teologie en ontwikkeling in terme van (1) teologie en ontwikkeling, (2) kerk en ontwikkeling, (3) die rol van die kerk in ontwikkeling, (4) die kerk as ontwikkelingskanaal en, (5) mense en ontwikkeling. Hoofstuk 5 fokus op die etnografie en die gevallestudie van die Nsenga-mense in drie dorpies in Petauke-distrik in die Oostelike provinsie van Zambië. Die sosio-ekonomiese status van mense in die Nsenga-area en die praktiese implementasie van endogene ontwikkelingsprojekte word ondersoek. Hoofstuk 6 is ʼn kritiese analise van die Nsenga se praktiese betrokkenheid by endogene ontwikkeling soos dit in die teoretiese en teologiese raamwerk beskryf is. Hoof 7 sluit in die slotsom en aanbevelings vir die beoefening van endogene ontwikkeling binne die konteks van die Nsenga van Zambië.
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Kamudzandu, Israel. "Abraham as a spiritual ancestor in Romans 4 in the context of the Roman appropriation of ancestors some implications of Paul's use of Abraham for Shona Christians in postcolonial Zimbabwe /." Fort Worth, Tex. : Texas Christian University, 2007. http://etd.tcu.edu/etdfiles/available/etd-12052007-125945/unrestricted/kamudzando.pdf.
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Thesis (Ph.D.)--Brite Divinity School, Texas Christian University, 2007.Title from dissertation title page (viewed Dec. 11, 2007). Includes abstract. "Dissertation presented to the Faculty of the Brite Divinity School in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Biblical interpretation." Includes bibliographical references.
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Magoola, Robert Joshua. "A cultural and biblical analysis of funeral practice among the Basoga of Uganda a critical and pastoral guide for pastors /." Theological Research Exchange Network (TREN) Access this title online, 2005. http://www.tren.com.
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Mtuze, P. T. "Hidden presences in the spirituality of the amaXhosa of the Eastern Cape and the impact of Christianity on them." Thesis, Rhodes University, 2000. http://hdl.handle.net/10962/d1015612.
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This thesis is an attempt to reopen the debate on the whole question of inculturation in Southern Africa especially in light of the fact that we are now in a multi-lingual and multi-religious state. It is an attempt to rehighlight the plight of the spirituality of the amaXhosa people over the last century when missionary and imperial onslaught relegated it to the doldrums. This plunged the amaXhosa in a crisis that has left them directionless, to put it mildly. This is said because the total onslaught destroyed their self-respect and their identity and begs the question as to whether their acceptability to God was contingent on renouncing their culture especially the hidden presences - Qamata, the living-dead and the notion of evil spirits. It is precisely because of these misconceptions regarding African culture and spirituality that the thesis has a strong expository and apologetic bias primarily aimed to address, and put into proper perspective, the significance of the Supreme Being, the living-dead and the evil spirits in African culture. The issues are discussed within the broader socio-historical context. The thesis is basically comparative in that it uses Celtic spirituality and the approach of the early Celtic church to the question of inculturation as its point of departure and as a foil against which the preposterous actions of the church in Africa should be seen. This comparative element is also reflected in the unmistakable `dichotomy’ of Western religion and African spirituality, or better still, lack of spirituality, that was so fervently maintained by the missionaries and the colonialists alike. It is for this reason that I concur with Chidester (1996:xiv) that `the study of religion must find itself, once again, on the frontier’. The study is informed by this approach right through. It should be stressed, from the outset, that the idea is not comparison in order to satisfy our curiosity, nor is it comparison in order to try to authenticate and vindicate the beleaguered African culture. The central idea of the study is to expose the absurdity of the policies of the past century in this regard. The myth of the pure blooded Christianity is confronted, if not exploded. Several examples of both inculturation and continuities between Christianity and other faiths such as the Jewish founding faith are given. The subtheme of cultural domination subtly spans the whole study culminating in Chapter Four where the blacks begin to appropriate some of the Christian symbols and the whites also begin to assimilate African concepts such as ubuntu.
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Amoor, Samuel Iorbee. "Self-counseling changing hearts and growing in Christ, a case study of the Church of Christ in the Sudan among the Tiv (NKST) /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Maxengana, Nomalungisa Sylvia. "The impact of missionary activities and the establishment of Victoria East, 1824-1860." Thesis, University of Fort Hare, 2012. http://hdl.handle.net/10353/d1006292.
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This thesis covers a period of drastic change in that part of Xhosaland later known as Victoria East. Chapters one and two deal with the clash between the Glasgow missionaries at Lovedale and the amaXhosa who were expected to simply discard their way of life in favour of the new dispensation. Chapter three explains the arrival in the Eastern Cape of the amaMfengu, formerly called abaMbo, and their role in the divisive policies of the colonial government. Chapter four recounts the brief interlude (1836-1846) during which the colonial government tried but ultimately rejected a more equitable model of cross-border relations known as the Treaty System. The final chapter deals with the introduction of direct rule over the newly-created district of Victoria East, and with the policies of Henry Calderwood, its first magistrate, which were artfully constructed to perpetuate ‘Divide and Rule’ so as to maintain a comfortable life for the white settlers in the border area.
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Olabimtan, Kehinde Olumuyiwa. "A comparative and theological evaluation of the interface of mission Christianity and African culture in nineteenth century Akan and Yoruba lands of West Africa." Thesis, 2002. http://hdl.handle.net/10413/3753.
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This study explores the dynamics at play in the nineteenth century interaction between European mission Christianity and the peoples and cultures of West Africa with Akan (Gold Coast) and Yoruba (Nigeria) lands serving as the model theatres of the interaction. It appreciates the fact that in a context such as West Africa, where religious consciousness permeates every aspect of life, the coming of the Gospel to its peoples impacted every aspect of the social and religious lives of the people. Chapter one sets the agenda for the study by exploring the dynamics involved in the transmission of the Gospel as it spread from Palestine to the Graeco-Roman world, medieval Europe, Enlightenment Europe and, later, Africa in the nineteenth century. It also defines the limits of the study to the period 1820-1892. Chapter two explores the religious and the cultural environments that gave shape to the modem European missionary movement. It highlights the features of the European Reformation that were factors in defining missionary methods in West Africa. It also emphasizes the subtle infiltration of Enlightenment ideals-the primacy of Reason, the way of Nature, and the idea of Progress-into missionary consciousness about Africa and its peoples. Chapter three delineates the religious and the cultural milieus of West Africans in contrast to that of European missionaries. It underscores the integral nature of religion to the totality of life among West Africans. It also contrasts the socio-political conditions of Akan land and Yoruba land in the nineteenth century while appreciating the rapid changes impinging on their peoples. Chapter four explores how the prevailing realities in Akan and Yoruba lands defined the fortunes and the prospects of the missionary message among the people. In doing this, it draws from four model encounters of mission Christianity with West African peoples and cultures. In Mankessim, the deception associated with a traditional cult was exposed. At Akyem Abuakwa, the contention between missionaries and the royalty for authority over the people led to social disruption. The resistance of the guild of Ifa priests to Christian conversion and the assuring presence of missionaries to the warrior class created ambivalence at Abeokuta. Ibadan offers us an irenic model of interaction between mission Christianity and West African religions as Ifa, the Yoruba cult of divination, sanctioned the presence of missionaries in the city. Chapter five reflects on the issues that are significant in the interaction of the Gospel with West African cultures. It appreciates the congruence between the Gospel and West African religious worldview. It assesses the impact of missionary methods on the traditional values of West Africans, appreciating the strength and the weaknesses of the school system, the value of Bible translation into mother-tongues, and the contextual relevance of the mission station method of evangelization. It also explores the meaning of Christian conversion in West Africa using the models of A.D. Nock, John V. Taylor and Andrew F. Walls. Chapter six concludes with Andrew Walls' three tests of the expansion of Christianity. The conclusion is that in spite of the failures and weaknesses of some of the methods adopted by European missionaries in evangelizing West Africa, their converts understood their message, domesticated it according to their understanding and appropriated its benefits to the life of their societies.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2002.
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Ndoga, Sampson S. "The contemporary significance of home based nurturing with reference to wisdom poems in the Book of Proverbs and Shona traditional culture." Thesis, 2007. http://hdl.handle.net/10500/569.
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There is presumed dialogue between the book of Proverbs and Shona wisdom poems in dealing with the subject of home based nurturing towards societal stability. The underlying principle in both approaches, it seems, is that preparation for life begins in the home. Its negligence could account for societal breakdown. This study seeks to explore, on the one hand, the contemporary validity of home based nurturing as observed in these traditional settings, and on the other, to investigate whether this dialogue yields a methodological approach of using Africa to interpret the Old Testament.
The assumption we are taking in this study is that societal stability begins in the home. A socio-rhetorical reading of Proverbs 1-9 seems to reveal that these texts were written from the perspective of a parent-teacher, with years of experience and attained wisdom, which creates a forum to pass on this knowledge to a child-student. The common approach in both traditional settings is that the speaker employs wisdom poems, (memorable compositions) and local sayings (observed phenomena) to illustrate or illumine a given everyday reality as the prescriptive solution for becoming successful in life. Thus, wisdom poems, both biblical and Shona, are almost consistently used to communicate truth and lessons for life. For that reason, the reading of the book of Proverbs and that of Shona wisdom poems demands a novel hermeneutical approach.Old Testament and Ancient Near Eastern Studies
D. Litt. et Phil. (Biblical Studies)
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Ndou, Muthuphei Rufus. "The gospel and Venda culture : an analysis of factors which hindered or facilitated the acceptance of Christianity by the Vhavenda." Thesis, 2000. http://hdl.handle.net/2263/23823.
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Akunda, Athanasius Amos M. "Orthodox Christian dialogue with Bayore culture." Thesis, 2010. http://hdl.handle.net/10500/6428.
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Orthodox Christianity came to the Banyore people of
western Kenya in 1942. The Banyore are Bantu speaking
people whose language belongs to the Luhya group of
languages. The Banyore live near the Uganda border; they
are thought to be related to the famous Uganda Kingdom of
Bunyoro Kitara. The first Christian missionaries among the
Banyore were Protestants who came from South Africa in
1905. . The Orthodox faith reached Bunyore in 1942,
through a Kenyan missionary from central Kenya, Bishop
George (Arthur) Gathuna, and Fr Obadiah from Uganda.
The point of note here is that the first Orthodox Christian
missionaries to introduce the Orthodox Christian faith to the
Banyore people were Kenyans. I shall examine the relation
between Orthodox Christianity and Banyore culture, and
show how Orthodox Christianity, in dialogue with the
Banyore people, became indigenised in Bunyore culture.
Thus Orthodox Christians in Bunyore do not see Orthodoxy
as something foreign, but as something that has become
part of their own culture.Christian Spirituality, Church History & Missiology
D.Th. (Missiology)
38
Atta-Akosah, Thomas. "Bible translation in Christian mission : a case study of the spiritual and socio-cultural impact of the Bible translation strategy of the Ghana Institute of Linguistics, Literacy and Bible Translation on the Dega people of Ghana." Thesis, 2004. http://hdl.handle.net/10413/1642.
Full textAbstract:
After participants had been told of the processes of Bible translation during a prayer partners meeting of Ghana Institute of Linguistics, Literacy and Bible Translation (GILLBT), one of them asked, "After the people have been given the Scriptures, what happens?" This study has been an attempt to supply answers to such questions. It attempts to ascertain the impact that the Bible translation strategy (BTS) of GILLBT has had on the Dega people of Ghana, especially their socio-cultural and spiritual lives. The study uses Darrell Whiteman's conceptual framework of Integral Human Development to analyse how the Bible translation strategy has contributed to their human development. The BTS comprises linguistic and anthropological research, Bible translation, literacy and development and Scripture-In-Use. The dissertation traces the historical origins and the rich but distinctive cultural beliefs and practices of the Dega. The results have shown that rete WJ bi ka, tete WJ bi kyere, "the past has a lot to say and teach us". The emergence of the Church and the BTS in the Dega Hare (Degaland) has also been outlined. One fact that runs through all the stories is the conspicuous role that the laity played in bringing the Church to Dega Hare. The Church came as early as in the 1930s, mostly from the south of the country. However, the situation is changing and from the 1990s Dega initiated churches are emerging. The BTS has been in Dega Hare since 1981 and some of the fruits have been the Deg New Testament, an ongoing Old Testament translation, a literacy program that has made over three thousand Dega literate in Deg, a Scripture use promotion program called Scripture-In-Use and an indigenous organisation, Deg Language Project. The dissertation analyses the socio-cultural and spiritual impact that the BTS has had on Dega in chapters four and five. It uses human interest stories and testimonies to depict the impact on the lives of individuals and communities. The dissertation ends with a summary of the findings and some recommendations for the future.Thesis (M.Th.)-University of KwaZulu-Natal, Pietermaritzburg, 2004
39
Chishimba, Celestino Diamond. "Towards an authentic local church among the Lozi people of Western Province, Zambia." Thesis, 2015. http://hdl.handle.net/10500/21038.
Full textAbstract:
The most important part of the research or the central part of this work is the inculturation which may be understood as the emergence of a local church in a place (Bate 1994, 100). By a local church I mean the manifestation of the one church of Christ as the community of faith in a particular context. Essential for this emergence are two apparently opposed forces whose dialectical resolution motivates the inculturation process. The first of these forces is the unifying, creative and redemptive power of God seeking the oneness of creation and salvation, so that God may be all in all. The second is the incarnational locus of all creation and salvation which moves the Word to take on flesh in a time, place and culture and the Spirit to take the church to the ends of the earth.
The resolution of this dialectic may be expressed as the emergence of unity in diversity or as a communion of communities. The papal document emerging from the African Synod, Ecclesia in Africa, describes the resolution of this dialectic as showing respect for two criteria in the inculturation process, namely ‘compatibility with the Christian message and communion with the Universal Church’ (EA62; cf RM 54). These two criteria highlight the importance of unity in the inculturation process. They affirm the relatedness of all Christian consciousness, ethos and mission which is expressed so well by Paul: ‘There is one Lord, one faith, one baptism and one God and the father of all, over all, through all and with all’ (Eph 4: 6).Christian Spirituality, Church History and Missiology
D. Th. (Missiology)
40
Bele, Grace Clementine. "The role of Christ as a source of healing powers in the traditional healing practices among the Zulu Catholics in the Mariannhill diocese." Thesis, 2012. http://hdl.handle.net/10413/8848.
Full text
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Mabuza, Comfort. ""Incwala sacred ceremony" as a challenge to mission." Diss., 2007. http://hdl.handle.net/10500/545.
Full textAbstract:
This dissertation aims to critically evaluate the Incwala Sacred Ceremony
and its relevancy to Ancestral Veneration in the life of the Swazi Nation.
Swazis to a greater extent are believed to be quite obsessed about their
cultural heritage. They view this cultural event as sacred and very
important in their national unity and pride of being a sovereign entity. They
religiously observe this rite as an integral part of their cultural heritage and
see it as a vital glue that holds together the national unity and cements the
eternity of the Swazis' existence. Celebrating and commemorating this
sacred festival can be equated to what Christians do when celebrating and
observing Good Friday or Holy Easter. It could also be related to the
Islamic Pilgrimage to Mecca.
Swazis are strongly connected to their Ancestral Veneration. It is
inculcated in their core system of beliefs and is part of their lives because
it tends to shape their religious view, as well as moulding it. The Supreme
God (Mvelinchanti) is believed to have spoken to the founding fathers of
the nation about how the nation ought to conduct its affairs (in different
forms through visions and dreams). Hence there is a deeply held view that
the departed kings and the forefathers are believed to be alive and closer
to that very Supreme God. According to this long held view the dead are
asleep and are continually involved in directing the affairs of the nation.
Indeed they decide on blessings, health and life of the living. It is embedded in the subconscious mind of Swazis that the living dead
(emadloti, labaphasi or labalele) continually influence the affairs of the
nation and any given family; hence they need to be consulted from time to
time.
Emadloti are the mediators between human beings and God and they
can be contacted through the spiritual mediums. The national elders and
advisors to the Monarchy,1 as well as traditional medicine persons (muti)
people (Tinyanga and Tangoma), are there as custodians of the Incwala
Ceremony. In any given family, emadloti (ancestors) are consulted in
times of marriages, new births and any other eventualities that may befall
that family. In the life and worldview of Swazis, nothing just happens
without any involvement and sanction of the ancestors. In fact, for
anything to happen in the life of a Swazi, there must be a supernatural
cause or reason, hence in the very core of foundational beliefs there are
involvements of the supernatural powers and the forces believed to be
operational.Practical Theology
M.Th. (Specialization in Urban Ministry)
42
Ngandu, Kahakatshi Basua. "Contextual evangelism of the United Methodist Church in Bemba culture : a missiological perspective." Thesis, 2017. http://hdl.handle.net/10500/27261.
Full textAbstract:
The thesis demonstrates that the first Methodists missionaries to their arrival in Mulungwishi, unlikely did not penetrate the culture of the Bemba people and merely rejected everything that they could not understand because it was considered as heathen. As result, the missionaries’ contempt of the Bemba’s worldview and their fundamental values led to the proselytism and the syncretism. The study figures out the tension between the Gospel presented by the United Methodist Church and the Bemba Culture. Evidently, God (Supreme Being, Creator) had been known and worshipped before the expansion of the first missionaries in Mulungwishi and in the Democratic Republic of Congo at large.
Much has been said and done on the contextualization venture through different models and assumptions. Arguably, this missiological study agrees with the eminent scholars’ stream that defends the pre-eminence of the word of God toward all cultures. This led the study to evaluate the missional tools and strategies used by the United Methodist Church missionaries to touch the culture of the people in depth and empower the Christian mission in Mulungwishi.
Least has been done for the community development facing the unstable economic, social, and political context of the Democratic Republic of Congo. The Church still have a long way to go on the social mandate. The solution is to be originated in the theology of reconstruction (Kalemba 2008; Mugambi 1999, 2003; Maluleke 2002; Kä Mana 1999, 2002, etc.) which works out that it is possible to rebuild the Congolese society explicitly to its best image by teaching the gospel that touches the roots of the evils and lead the people to the proper change of mentality. Then, the thesis underlines the necessity of contextualisation of gospel and missional theology for good accomplishment of Christian mission everywhere.Christian Spirituality, Church History and Missiology
PhD. (Theology)
43
Le, Roux Magdel. "Teaching and interpreting the old testament in Africa : written word, archaeology and oral world." 2012. http://hdl.handle.net/10500/15411.
Full textAbstract:
In Africa we are confronted daily with a society that has lost its moral fibre, resulting in seemingly endless problems in the educational sector. Universities have the special task of promoting the humanities and applying social values and the social relevance in their teaching, which should lead to effective learning and an improvement in the quality of learning. Neither the written text (Hebrew Bible) nor the archaeological discoveries have provided us with sufficient information on certain Israelite practices and customs. Africa has traditions that need to be respected. A study of oral traditions may provide a supplementary, or perhaps alternate, view. A comparative study between Lemba and proto-Israelite customs and beliefs indicates that there is yet another group whose customs and rituals correspond to a great extent with those of the proto-Israelites. It is comparison in aid of cross-cultural interpretation, as is now forcefully stated in more recent studies in religion.Department of Biblical and Ancient Studies
44
wa, Gatumu Albert Kabiro. "Primal worldview and the Bible : an African Christian contribution to a hermeneutical method from the perspective of the primal worldview, with particular reference to the Gikuyu of Kenya." Thesis, 2000. http://hdl.handle.net/10413/3798.
Full textAbstract:
The cross-cultural transmission of the Christian faith sustains its growth and expansion. Indeed the reception of the Christian faith is from one cultural framework to another different cultural framework. However, this largely depends on the translation and the interpretation of the Bible, which has certainly been in agreement to the way the recipient cultures conceive reality. From the time Christianity came into existence, the introduction of biblical concepts on which Christianity stands in terms agreeable to the way the recipients conceive reality continues to offer a clear understanding of the same. Indeed, this has been from the perspective of the primal worldview. However, this was not the case in Africa, where the primal worldview was demonised, degraded and anathematised by the missionary enterprises. This indeed denied the Africa converts a chance to engage with the Bible in ways they would call their own, for they conceive reality in terms shaped by their primal worldview. This study has the Glkilyfi primal worldview as its particular reference, to whom the missionaries transmitted the biblical knowledge selectively with the hermeneutical method they used. Now there is indisputable evidence that Christianity is growing fast in places where people conceive reality from the perspective of the primal worldview. To sustain and maintain this growth, the Bible ought to be interpreted and translated from the perspective of the primal worldview. This is necessary because the growth of Christianity depends on the right understanding of biblical concepts. Yet they are incomprehensible unless they receive an interpretation that is compatible to the way people conceive reality. In that case, there is need to investigate whether the former methods of interpreting and translating the Bible have adequately communicated the Gospel to African Christians. It is also necessary to investigate whether there is need for a hermeneutical method shaped by the primal worldview. This study contends that the former hermeneutical methods have not adequately communicated the complete Gospel to the African Christians. In that case, there is need for a hermeneutical method shaped by the primal worldview. Evidence that leads to the quest of a hermeneutical method generated by the primal worldview is from the history of the expansion of Christianity and from the phenomenology of religion. The primal worldview has tools on which hermeneutics can depend on, hence gaining valid operating principles. On the other hand, there is evidence from the Scripture that the interpretation of the new from the perspective of the old is possible. In that case, the old facilitates and enables the understanding of the new. The Epistle to the Hebrews is a perfect example, showing that the interpretation and translation of Scripture from the perspective of the primal worldview are possible. This will safeguard spirituality and the spiritual view of life, which hermeneutics need, and which the former hermeneutical methods seem to have jettisoned. However, the former hermeneutical methods are not all useless in the hermeneutical discourse. The hermeneutical method generated by the primal worldview can use them as servants but not as masters. Besides, the hermeneutical method generated by the primal worldview ought to have a future and significance, without which it can sink to oblivion. Two complementary aspects guarantee its future and significance. Firstly, it is its engagement with the ordinary readers of the Bible in their context. Secondly, it is in the use of the mother tongue, so that hermeneutics can be appreciable to both the ordinary and trained readers of the Bible. This is the hermeneutical method, which African Christianity must turn to with urgency to ascertain its growth.Thesis (M.Th.)-University of Natal, Pietermaritzburg, 2000.
45
Breure, Johan. "Ancestors : a challenge to the Oruuano Church of Namibia." Diss., 1999. http://hdl.handle.net/10500/15891.
Full textAbstract:
Text in EnglishOruuano is an Independent Church in Namibia founded in 1955 because of members of the Herero community breaking away from the Rhenish Mission Church. Oruuano has the same doctrinal position as the Evangelical Lutheran Churches. In all church services it uses the standard Lutheran liturgical forms and the Otjiherero Lutheran hymnal. Belief in the ancestors is strong among the Herero. It is centred around the holy fire that is found between the main house of the head man and the cattle's kraal. The church does not acknowledge the ancestors, but it allows its members to venerate their ancestors outside the church. The church's approach is that of tacit consent. This dissertation discusses this approach and concludes that Oruuano cannot remain silent on the ancestors any longer. Time has come to deal with it theologically, showing the supremacy of Christ, while integrating Herero traditional practices and spirituality with the worship and practice of Oruuano.
Christian Spirituality, Church History and Missiology
M.Th. (Missiology)
46
Niemand, S. J. J. (Samuel Jacobus Johannes). "Sinkretisme as teologiese uitdaging met besondere verwysing na die Ibandla Lamanazaretha (Afrikaans)." Thesis, 2000. http://hdl.handle.net/2263/23382.
Full text
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Shumbamhini, Mercy. "Storying widowhood in Shona culture." Thesis, 2005. http://hdl.handle.net/10500/1135.
Full textAbstract:
A group of four widows undertook this research journey with me. They reflected on their widowhood experiences. Narrative and participatory practices guided our conversations. Participatory, contextual, postmodern, liberational feminist theology, poststructuralism and the social construction theory of reality informed this work.
Reflective and summarising letters after each group meeting played a central part in the research. The letters were structured to make visible the "taken-for-granted" which informed the widows about who and what they are. The alternative stories of preferred widowhood practices that emerged during and between sessions were centralised in the letters. Elements of transformation, hope and empowerment surfaced as counter stories to the culture of oppression, providing the scaffolding for re-storying their lives. The group formed Chiedza Widows Association in order to support other widows who are still marginalised.Practical Theology
(M.Th - Specialisation Pastoral Therapy))
48
Mudimeli, Lufuluvhi Maria. "The impact of religious and cultural discourses on the leadership development of women in the ministry : a vhusadzi (womanhood) perspective." Thesis, 2011. http://hdl.handle.net/10500/5726.
Full textAbstract:
Culture and religion have both healthy and unhealthy effect on the leadership development of women in Africa. In this regard, the impact of especially African Pentecostal Christian discourses, as well as Vhavenda cultural discourses, on the lives of women leaders are brought to the surface through literary reviews, questionnaires and interviews. Accordingly, the data obtained by means of these methods are analysed using existing theological and cultural hermeneutics methods. Furthermore, they are deconstructed in terms of a vhusadzi (womanhood) perspective of empowerment regarding women in the ministry, which is applicable in an African-South African context. The present role of women in Pentecostal churches in the Venda context is studied historically and critically with reference to a future of empowerment. It is found that the leadership role of women in the ministry in Pentecostal churches in Venda is faced by certain challenges, which include rereading the Bible from the perspective of women in partnership with men, validating women’s ordination in dialogue with patriarchal interpretations of presumed biblical prohibitions on women’s ordination, rescoping cultural influences on church leadership roles, which are supported by Venda proverbs and rituals and reframing perceptions of women in the ministry amongst church leaders and the laity. The unique contribution of this thesis is, firstly, its focus on Pentecostal women in Venda. Secondly, a vhusadzi perspective is formulated that has never been done before in the literature. This perspective encompasses the experiences and expectations of Vhavenda women living in the Limpopo Province in South Africa. Thirdly, a link is drawn between culture, religion and ministerial leadership with a gender focus that produces new knowledge of the relationship between religion and culture as it manifests itself in a Venda context. The vhusadzi approach is informed by the bosadi approach of the Old Testament scholar, Madipoane Masenya, and feeds on her insights into women’s access to the interpretation of biblical texts. The vhusadzi approach takes these insights further by applying them to Vhavenda women’s access to leadership roles in the church. It opens up the future for further research, inviting African women scholars to contextualise issues related to women’s ordination.Systematic Theology and Theological Ethics
D. Th. (Systematic Theology)
49
Hadaway, Robin Dale. "Contextualization and folk Islam : a case study in the Sudan." Thesis, 2010. http://hdl.handle.net/10500/4659.
Full textAbstract:
Estimates suggest that seventy percent of Muslims follow
folk Islam (popular Islam), rather than the orthodox Islamic
faith. Most methods for reaching Muslims with the
Gospel have concentrated on one of two broad approaches
with a third blending the first two methods.
Apologetic, polemic and dialogue techniques argue
that Christianity is more valid or reasonable than Islam.
Other approaches consist of contextualized methods seeking
some common ground between Christianity and Islam.
Apologetic arguments have not been very effective
with folk Muslims because cognitive propositions fail to
answer the “why” questions posed by popular Islam. Most
contextualized methods also miss the mark with folk Muslims;
they rarely attend Islamic worship, observe the
five pillars of Islam, or read the Qur’an. A few missiologists
propose a fourth category for reaching Muslims –
contextualizing according to their worldview.
This thesis explores what are the best approaches
for evangelizing folk Muslims who are particularly influenced
by African Traditional Religion (ATR). The Beja
tribe of the Sudan and the Sukuma tribe of Tanzania serve
as case studies. I argue for a contextualized approach to
folk Muslims, addressing their unique worldviews. ATRinfluenced
folk Muslims lean toward a fear-power
worldview, while the Sufis among them hold to an existential-
transcendent worldview. Each group, therefore,
necessitates a different evangelism approach.
The first chapter presents preliminary matters, the
research question, a literature review, and a rationale
for the thesis. The second chapter analyzes the case
study example of Beja folk Islam. Chapter three examines
folk Islam and its relationship to orthodox Islam,including further illustrations from the Beja tribe. The
fourth chapter explores the subject of ATR and its relationship
to folk Islam. The Sukuma tribe of Tanzania
serves as a base-line model of ATR for a comparison with
Beja folk Islam. Chapter five introduces the topic of
contextualization in Muslim evangelization and assesses
the effectiveness and validity of methods that have been
used. Chapter six suggests worldview approaches for
reaching ATR and Sufi-influenced folk Muslims. The final
chapter summarizes the thesis content, reviews the response
to the research question, and analyzes the implications
of the findings of the case study.Christian Spirituality, Church History & Missiology
D.Th. (Missiology)
50
Rajuili, M. B. "A theology of the beast : a critical examination of the pastoral and missiological implications of ilobolo in the contemporary South African church - an evangelical perspective." Thesis, 2004. http://hdl.handle.net/10413/1984.
Full textAbstract:
The research interest is the field of Christianity and culture with specific focus on the interface between the indigenous practice of ilobolo and the Christian faith in South Africa. Comparison and contrasts with other African peoples, especially in the subcontinent, is made. The research is located in Edendale, an urban township of Pietermaritzburg in South Africa. Common wisdom distinguishes between urban and rural Africans whereas under the veneer of urbanisation, the religio-cultural beliefs of Africans on ilobolo remain ingrained almost defying the influence of Westernisation. In the post-apartheid era, ilobolo has become a highly contested issue, strong arguments for and against its retention have been advanced. It is in the light of those complexities that the continued practice of ukulobola and the rituals associated with it are examined. The thesis is partly descriptive but mainly analytical. Consequently, a brief historical background and current practice of ilobolo in an urban setting is offered. The social and religious role played by ilobolo cattle, collectively known as amabheka, is analysed. The central thesis of this work is that ukulobola has continued to be practised among adherents of traditional religions and African Christians. To both it is regarded as a means of establishing and maintaining family ties and, among the former, it is also the accepted means of uniting the respective ancestors From the study it will be apparent that the misuse of ilobolo by those people who make impossible demands on the groom with the consequent commodification of women is due to the fact that such people have a jaundiced understanding of the original purpose and intent of the practice. The study consists of six chapters and a conclusion. Chapter one serves as an introduction to the study. It focuses on technical aspects such as the problem statement, motivation, hypotheses to be tested, theoretical tools used, methodology and a description of the primary site of the research. This leads to a historical chapter based on oral as well as written sources on the origins, purpose and changes that have happened in the practice of ukulobola among AmaZulu. The survey leads to a theological reflection on factors yielded by the historical survey of the evolution of ilobolo. A third chapter is a social and theological critique of the various positions advanced for its continuation or suggestions on why it should be abolished. Chapter four is an assessment of contemporary people's views on ilobolo. The fifth chapter demonstrates how anthropological and theological underpinnings of ilobolo, especially the pivotal role played by cattle, have sustained the practice from pre-colonial times to the present time. Chapter six is the major theological treatise of this study. It looks at issues that emerge when the gospel encounters culture, with ilobolo chosen as a case study. The concluding chapter makes recommendations and gives pointers to future research. I also suggest a liturgy for marriage taking into account ilobolo negotiations.Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2004.